In 1963 I did what I had always intended doing and switched from Classics to Theology having completed Part 1 of the Classical Tripos. My association with CICU and the warm friendship afforded by that group had caused some wavering in my historico critical approach to the Biblicall Literature, but this was now swiftly to evaporate as I engaged wholeheartedly in a Tripos Course whose options allowed me to pursue Old Testament and New Testament studies in depth, with a firm emphasis on Biblical Languages.

Vatican II had by then begun and stimulated great ecumenical hopes amongst many of my contemporaries, but I did not share their enthusiasm. I considered the Catholic Church, falsely, as a Fundamentalism in its own way like the Plymouth Brethren that I had left. I had returned to the Baptist Church, and attended Zion Baptist in Cambridge, and regarded the emphasis on invidual choice on the part of adults or near adults as more conducive to my growing theological liberalism. I continued to regard now in a liberal perspective Infant Baptism as a form of superstition developed in the Early Church as a corruption, and indeed all forms of sacramentalism in a similar light. But critical historical study of the development of the phenomenon of Early Christianity did not allow me to continue with the view that somehow my non sacramental view of Christianity represented some originally pure form corrupted by ecclesial developments somewhere at the turn of the second century.











Cambridge New Testament Studies, represented by the then Lady Margaret Chair, Professor C.D.F. Moule, had followed very much in the tradition of C.H. Dodd and T.W. Manson. This was the period of Dodd's later life in which his serious but intentially popularizing earlier work, such as his Parables of Jesus, had given way to works of monumental scholarship such as his Theology of the Fourth Gospel, and his Historical Traditions in the Fourth Gospel.